Non-fiction authors from Israel

"It is easy for a rabbi to establish prohibitions, but a rabbi's real strength is to teach Torah and rule on law with an emphasis on what is permitted."

"Saving a life overrides territories."

"It is forbidden to be merciful to them. You must send missiles to them and annihilate them. They are evil and damnable. […] The Lord shall return the Arabs' deeds on their own heads, waste their seed and exterminate them, devastate them and vanish them from this world."

"היה צונאמי ויש אסונות טבע נוראיים. כל זה ממיעוט התורה. איפה שיש תורה זה מקיים את העולם. שמה [בניו אורלינס] יש שם כושים. כושים ילמדו תורה? יאללה נביא להם צונאמי, נטביע אותם. מאות אלפים נשארו בלי קורת גג. עשרות אלפים הרוגים. כל זה כי אין להם הקדוש ברוך הוא.‏ There was a tsunami and there are terrible natural disasters, all of this because of too little Torah study. Where there is Torah it sustains the world. There are negros there [in New Orleans]. Negros will study Torah? Let's bring them a tsunami, drown them. Hundreds of thousands were left without a shelter. Tens of thousands died. All of this is because they have no God."

"A Druze soldier who stood guard to protect Israel against vengeful enemies, and was killed by Ishmaelites - it is proper to say a 'hashkava' [prayer] in synagogue for the benefit of his soul... The Druze believe in one God and are not idolaters at all, and also believe in the persistence of the soul [after death], and all the more so they enlist in the IDF and sacrifice themselves to protect the inhabitants of the State of Israel, and they keep the Seven Mitzvot of the Children of Noah, and their status is as Righteous of the Nations of the World."

"It is forbidden to be merciful to them. You must send missiles to them and annihilate them. They are evil and damnable."

"“Goyim were born only to serve us. Without that, they have no place in the world – only to serve the People of Israel,”."

"Why are Gentiles needed? They will work, they will plow, they will reap. We will sit like an effendi and eat. That is why Gentiles were created."

"In Israel, death has no dominion over them...With gentiles, it will be like any person – they need to die, but (God) will give them longevity. Why? Imagine that one's donkey would die, they'd lose their money. This is his servant...That's why he gets a long life, to work well for this Jew. Gentiles were born only to serve us. Without that, they have no place in the world – only to serve the People of Israel."

"They don't observe the Sabbath, they don't observe the Torah, they don't pray, they don't put on phylacteries every day. Is it any wonder that they're killed? It's no wonder. May the Almighty have mercy on them and bring them back to religion."

"The most significant halachic authority of the last 100 years, whose positions helped fashion a balanced and moderate Judaism."

"Israel should withdraw immediately from the territories occupied in 1967. The bulk of Israeli settlers (150,000 of them) are concentrated in the big settlement blocks in the center of the West bank. These areas cannot be evacuated over night. But the rest of the land (about 90%–96% of the West bank and the whole of the Gaza strip) can be evacuated immediately. Many of the residents of the isolated Israeli settlements that are scattered in these areas are speaking openly in the Israeli media about their wish to leave. It is only necessary to offer them reasonable compensation for the property they will be leaving behind. The rest — the hard-core "land redemptions" fanatics — are a negligible minority that will have to accept the will of the majority."

"With the drums of the long war banging, Israel's line on Hamas has been well received. The US administration urged European and Arab countries to freeze direct aid to the Palestinian Authority,and on February 15, the U.S. congress started moves in the same direction. Israeli security officials had been involved for quite some time before in urging the U.S. administration to increase its operations in Iran, including covert acts of regime change - efforts that were yielding their fruits in 2006. As was disclosed by Seymour Hersh and others, during Israel's recent war on Lebanon, the U.S. administration has viewed this as preparation, and a "test" for the option of an attack on Iran."

"Quantum phenomena do not occur in a Hilbert space. They occur in a laboratory."

"Some authors state that the last stage in this chain of measurements involves "consciousness," or the "intellectual inner life" of the observer, by virtue of the "principle of psycho-physical parallelism." Other authors introduce a wave function for the entire universe. In this book, I shall refrain from using concepts that I do not understand."

"Unperformed experiments have no results."

"(The Sufis) established their khanaqahs on the sites of Buddhist shrines, and (it) fitted well into the religious situation in Bengal."

"The boundaries which will determine our future are not geographic...The true boundary is, rather, the knowledge that there is a limit to power. The respect which we need will not come through conquest by the sword: it can be obtained only through respect for others. Our ultimate hope is not for the undivided land of Israel, but for an Israel which is undivided in spirit and at peace with itself."

"The peace must not be seen as a peace of industrialists and yuppies; it must not be seen as a peace between people in suits who have Philippine maids, on the backs of, and over the heads of those who are referred to too clinically as the “lower tenth percentiles”—in simple Hebrew, the have-nots."

"Sara's father, never having met Morality, had perhaps been exempted from it. Even in Jerusalem of the early century, which was a warm-hearted city of warm-hearted quarters, Don Isaac Amarillo was considered an exceptionally warm-hearted man, unable to resist the general sweetness of things, such as the pure breeze that blew down the oboes of the alleyways when the day's heat suddenly broke, driving before it sun-bronzed women, all colors of children, smells of jasmine crying out loud in Arab courtyards from an abundance of evening, a dusty shepherd returning from the fields of Nikophoria with a new lamb on his arm, a fragrance of arak, thyme, and repose. At such times his defenses were down, tears of utter helplessness flooded his good-natured, near-sighted eyes, any baby could bowl him over; he was capable of giving away all he possessed, his own soul, had anyone requested it, tying it in his not always immaculate handkerchief, and bestowing. One might compare him then to a big, kind Gulliver with a horde of children perched on his hat brim, tweaking his ears to make him run and stamping their feet on his forehead for the fun of it. And when summertime came, bringing the wild red rut of watermelons piled high in the market by the Jaffa Gate, along the path that led down to Hebron Road from the Old City wall, he was at the mercy of the first woman who came along. (first lines)"

"The sounds of a small city. As small as a man's palm. (chapter 2 p22)"

"Her laugh is like slivers of sunlight. (about Hulda, chapter 3 p40)"

""The first child forces you to define yourself," he said. "When the second comes, you're already defined. Not just as a parent. Whatever you are and aren't, you can be sure that's what your child will learn to demand from you. I was very critical of my own father from an early age. (Elias, chapter 5 p111)"

"An ocean of music foams through him in great waves and keeps on going. (about Tony Crowther, chapter 6 p130)"

"Sara, attuned to the vibrating city, went back to work. Not to the hospital: the thought of that great dungeon of suffering oppressed her. She looked for, and found, a job as a field worker, visiting needy homes on welfare all over the city. The work came to several hours a day. She was usually paired with another nurse, a Christian Arab named Thérèse. Neither of them had known before what depths of misery there were in the city, what poverty holed up in burrows, buried in mildew, stirring amid the huge stones covered with slobber and moss. An age-old underworld of poverty. Holes in the walls. Stinking puddles on the ground. (chapter 7 p144)"

"One has to love, Sara, she says softly, one has to love, human beings are so pitiful, we can't prevent a single death, all we can do is stave it off a little. Give comfort. "That's what Dr. Bimbi says too, but he sees that staving off as a sign of human strength." "Oh, no," Thérèse recoils. "Human beings have no strength. We live like flowers, by the grace of God." (chapter 7 p146)"

"Elias no longer hesitates. More and more he throws himself into their affairs. All the energy that had been dammed up in him while he had struggled to make up his mind now bursts loose. Even his movements have changed: his stride is taller now, quicker, firmer. No longer does he amble lazily along on tall legs. His long mouth is not the brown wound it used to be, having lost much of its sadness. Like that of any new convert, his zeal outdoes itself. (chapter 9 178)"

"She no longer sought fortune-tellers, but relied on herself, on her own two arms, as if she had only now discovered their true strength to support. To sustain. (chapter 9 p180)"

"The ways of the world began to turn upside down about one hour after sunrise. (first line of "Prophet")"

"They kept leaving all the time. One from a town, two from a family, they fled the settled districts of the land of Egypt to join those who had left before them. They did not go far: no further than the nearest oasis or the first gully that had a spring. They sought only to put the sand between themselves and Egypt, to get away from its lords and officials. No more than that. (first lines)"

"An immense freedom, vast beyond human measure, hung over everything. The days had no rules and the laws of nature themselves seemed suspended. There was no longer any need to rise for work in the morning. There were no masters and no slaves. There was only the desert, which held no threat, and the gullies among the rocks. And the fresh, boundless mornings with the thinnest of mists rising from the thorn trees and from the flowering star thistles in the plain. The silence was palpable. There was no end of sky. (p 16)"

"And yet, thought many of the camp dwellers without saying it, and yet we should have had a god to show them. So as not to be shamed. (p 32)"

"In a small stone hut, not far from the Valley of Zin, lived a young man whose father had sought to kill him. Ever since then his eyes blinked rapidly, as if fending off a strong light. The villagers kept away from him and he from them, their speech brief and halting, no more room in it for good or evil than the space between a cloud and a lone thorn tree in the desert. (first lines)"

"Sometimes it rained a little. Sometimes they went thirsty. They knew that God was far away. Perhaps he was in the mountains, the place of the priests and the tabernacle. (p 133)"

"The Hittite woman would not give up. Each time Salu came, she clutched desperately at the threads of his life as if at a garment she could pull him by. (p 171)"

"Nationalism reinforced by fundamentalist religion equals conflict. In this region, we are drugged on man-made drama; on a perpetual high of violent politics. It will take more than a few men signing a paper to make people realize the strength of the ordinary; to feel that sanity can be exciting. Only visible, everyday change can, gradually, with great patience, make it happen. (Preface)"

"One essential thing did change: from now on it is not automatically Jew against Arab and Arab against Jew; it is the Jews and Arabs who support peace, and those, Jews and Arabs both, who oppose it-not one nation against another, but two bi-national coalitions. That in itself constitutes the greatest change in the Middle East, perhaps the only one that might succeed, indeed, perhaps a last chance. (Preface)"

"To my mind, the whole world is nothing more than an invitation to take part in creation. Literature, at least-or at least the magic of opening sentences-answers this need. ("Beginnings")"

"What should we do about myth: tell it from generation to generation, love it, and, in some part of ourselves, even believe it a little; but also open it, and add to it another midrash and another interpretation and some more knowledge, ours and that of others. There is no contradiction to them; "all are words of the living God," and the ability of man to contain different things is limitless. We may discuss myth at the dinner table, and say the blessing over these candles without any difficulty, and know and tell our children that the jar of oil, as a metaphor for continuous culture, will never be lacking. ("What Should We Do about Myth?")"

"Food is a world view. It is the real relationship between man and his environment; it is enjoying all this bounty, or forcing and being forced. ("On Being a Levantine")"

"I am a Levantine because I see war as the total failure of common sense, an execrable last resort. And because I am a Levantine, all fundamentalists on all sides, from Khomeini to Kahane, will always want to destroy me and all Levantines like me, here and in the neighboring"

"The strength to carve signs in stones is for me the Levant, and is what makes it all worthwhile."

"reference to a Georgis Seferis poem, in the essay "On Being a Levantine""

"This writer said in October 1967, in an article in Ha'aretz, that if we hold on to the territories, the first consequence will be that we will start lying to ourselves. That is exactly what happened, very rapidly, and that is what is happening today, when a weak population, deprived of citizenship and rights, lacking arms and the means to defend itself, is claiming its rights-a claim that is consonant with the Israeli social interest itself-but is reflected in our warped mirror as actually threatening the existence of the state. Not only an outsider will have trouble understanding this; so will the historian of the future. The worst of it is that these tribal mythologies leave us with no alternative, no scale of possibilities, no prospect of culture, no choice of identity-except to be either murderers, the murdered, or both. As though Israel had no other identity. As though, in the biggest lie of all, this were Judaism. ("Israel: The First Forty Years")"

"One of the things Zionism was meant to make from scratch was a Hebrew present. Not only in reality; in the language, too. In ancient Hebrew, there was very little grammatical present. There was a past and a future--that is, memory and longing. We almost never said "I go," "I do." It was necessary to make the present a linguistic habit, a routine part of life. Perhaps Zionism came into being primarily to create for us a present tense. To say at long last that the Jews, too, have a present. Whoever now denies this present has forgotten the whole lesson of Zionism; he would send us back to the days of remembering and longing of the Diaspora. We came to Israel so as to not wait for a messiah who is yet to come; rather, we came to be here now, today. That is Zionism in a nutshell. ("Life Is Now, Mr. Shamir")"

"We write of what we know, but a large part of our local culture-not all but a large part-tends to lose its significance in transposition."

"It is probable that the time of governments' wishing to control literature is past. What we are faced with now is the frightening authority of great, terrifying masses of people who hardly ever read, who prefer television and the movies, and who carry the terrible weight of sheer huge numbers. What can we do? Essentially, what we have been doing so far: write of what we know, our places, our environment, our families. Tribal literature, if you wish. All the world understands families. A family contributes to the understanding of people as people."

"One example of our inability to cope with large numbers is our lack of comprehension of the magnitude of the Holocaust. During the Adolf Eichmann trial in Israel, it was the individual murders that registered in our memories and our senses rather than the descriptions of mass murders. For many of us who attended the trial, Eichmann had to answer for personally whipping to death a fifteen-year-old Jewish boy who stole an apple. Large numbers tend to become abstract, too abstract to identify with. No writer can write about the six million of the Holocaust; we must write about individuals, about families."

"To a certain extent, all writing is working within tradition: we use idioms, linguistic connections, and associations known to our tribe, because we cannot go outside language, and languages are tribal affairs."

"Writing, real writing, has very little to do with so-called typical behavior. It must be whittled down from our familiar spheres of reference to what the person actually is and does; in good writing, no person is "typical.""

"To this day our language has kept its stony, concentrated, concise character, striving for the essential. This makes Hebrew practically untranslatable; a phrase of three words in Hebrew becomes a phrase of eighteen words in French, so you can imagine what it does to poetry."

"Our history is not only the history of a people, but also the history of a language...Some parts of our tradition are widely known; others are less known because it is so difficult to translate from Hebrew. Whole theories were built upon incorrect translations from Hebrew. The commandment "Thou shalt not kill," as most translations have it, does not exist in the Bible. The original commandment is "Thou shalt not murder," which is entirely different. A whole ethos has been created in other cultures because of a fallacious translation of a commandment written originally in Hebrew."

"If people visit books as they do tourist sites, looking for the famous passages they have heard about, looking for the best-seller they were told about, just to be able to say "I was there," then we have missed the whole point of literature."

"Language has two functions. One is to make communication between people possible. The other is the preservation of knowledge. Without language it would be impossible to prove any scientific truth or to learn from the experience of the past. All languages fulfill these two functions. And yet different languages have developed in such ways that each one represents the peculiar mind-set of those who speak it. A child who learns a language-that is, learns to speak at about the age of one-is already learning subconsciously the system of thinking peculiar to his language, and also its mental categories."

"Generally, we translate only one level of a language, the top of the pyramid, leaving very different levels concealed below."

"Hebrew, a synchronic language, holds certain precise ethical and philosophical value concepts that belong only to Hebrew and to Judaism and that are really untranslatable."

"It is probably true that the generation born in Palestine sixty years ago was the first since the Dispersion whose parents spoke Hebrew as an everyday language. Also, for the first time in two millennia, there was no longer a division between the mother tongue spoken at home and the male language of study and ritual. This is no minor matter, for from a psychological point of view, Hebrew at that point stopped being only a language of learning and ideas and became a language of feeling."

"We may well be entering a new oral age, for we now have the means to preserve information possessed by no previous generation. We have audio and video cassette libraries, computers, memory banks-everything is taped and recorded. Immediate communication fills our space now more than the function of preservation. Who writes a letter, when you can phone? The air is full of sound-from transistors, cassettes, and TV sets. It is full of music and songs and various forms of oral communication, often of a low common denominator. True, the technical possibility of transmitting such sounds has created new borders."

"We know more about a foreign politician or entertainer than we do about the man across the road."

"At some point we will have to decide whether Hebrew in the next thirty or three hundred years will serve merely as a channel of immediate and basic communication, as a language at the top of a pyramid, without any pyramid beneath it, a claustrophobic language not much different from Esperanto, or whether it will embody an entire non-Western culture that we know is worth preserving. Since language shapes us more than we shape it, this decision will be essentially about our own identity. It seems more and more certain that this will be a matter of a conscious decision."

"if the limits of my language are indeed the limits of my world, I cannot think of a world more open to exploration and discovery, more intriguing and satisfying, than Hebrew."

"The word "teacher" does not mean a person who "presents" a lesson (what an awful expression!), who is responsible for the pupils' being able to quote a few details and dates. A teacher-if he or she is also an educator-is responsible for seeing that most of the pupils in his or her class leave school as autonomous individuals, capable of independent thinking and decisive and discriminating behavior. For a person to be able to make autonomous decisions (read: to be a proper citizen), he needs to have as much information as possible. Not myths. Not legends. Not lies. Information."

"To be able to one day change a harsh reality, we need to know how to define what needs to be changed and how to effect change. To cope with situations in life-both personal and public-we need to have a real picture of these situations and of their possible outcomes. We need to know the price of each and who will pay it in the end. To know that every act and every error has consequences. To reduce to a minimum the possibility that someone-the regime, or the press, or the local leadership-will deceive us, cram us with false "facts" that are appropriate to whoever is making use of them. To make quite sure that, in the highest possible percentage of cases, we can make our own decisions and not let someone else think for us. All these things require a constant and precise mapping of reality. In other words, they require information about what exists and what is possible."

"Whoever wants theater to "beautify" reality, the papers to "beautify" reality, literature to create "positive" heroes, and the nightly news to be "constructive" is raising loyal subjects, not citizens. The "ornamental" perception of life...has no place in an education system whose goal it is to raise citizens and autonomous adults. And if a teacher does not have the courage to look reality in the eye as it is, together with her pupils, and to think with her pupils, the education of pupils should not be placed in her hands. It is not them but herself that she shields from reality; it is she, in essence, who does not have the strength to cope with reality. And self-pity has little to do with education."

"there is nothing in the world as morally binding as belonging to a minority."

"In most universities neither law nor mathematics is taught among the humanities. This is a pity, because it would benefit the so-called human spirit to move a little horizontally, not just perpendicularly, so that people could learn a few intellectual languages in addition to those they know."

"It is a familiar sight: an intellectual so sure of his thesis or model that he pesters the powers that be to put it into practice. Accountability, however, will always fall on the person who acted on the theory, not the person who invented it. We confer upon the intellectual-by definition-the full and complete freedom to create a theory and to build an abstract model without any responsibility for the results, and this is indeed one of the most difficult problems to be pondered on in the humanities."

"Any given discipline contains a majority of priests and a minority of prophets, and the eternal question is who prevails."

"Intellectuals usually analyze change, sometimes they are lucky enough to foretell it, and occasionally they are instrumental in causing change. In the usual situation the intellectual becomes a kind of ornament to a revolution, if it likes to pride itself on its intellectuals."

"The greatest danger to any discipline is the creation of a static model that keeps the same vocabulary for any length of time. In such a case, the intellectual becomes an ex-intellectual in no time."

"A group of intellectuals can unwittingly become an arrogant anti-intellectual group if it does not give a good shake once in a while to itself and its vocabulary, from the bottom up. It can become anti-intellectual if it is no longer able to live with ambiguity and cannot bring itself to say "I have no answer," "We do not know.""

"The more one shares knowledge, the more of it one has, and the more complete it becomes. Moreover, it is the sharing of knowledge that brings about greater knowledge and inspires more and better thought. Knowledge is not subject to purely commercial considerations, just as good books are not subject to the prevalent economy."

"In the Sinai of knowledge there is room for all of us, friends and enemies, opponents and admirers, all of us who populate the earth, without limitation at all, in a different ecology yet unknown to us in most other fields. Perhaps, very slowly, we shall come to know it."

"The question we must answer is whether it is possible to raise a generation on nothing but traumas that were caused by others, exclusively on a sense of perpetual destruction and deterministic hatred, or whether there are some other things about Judaism, not necessarily related to victimization, that define us both as a people and as individuals. Does being a Jew only mean being a victim, defined by the actions of others? Or does it also mean being a people that established an elaborate judicial system, created a language to be proud of, built a state and established a social order (not only fought for their existence!), and developed demands and expectations for perfecting the world and the individual, expressed in various phenomena throughout history, that no other people did? In other words, are we willing to accept Jean-Paul Sartre's definition of Judaism, "anti-semitism makes Jews" (that is, he even denies us the right of self-definition)? Or are there also things about us that have nothing whatsoever to do with the acts and attitudes of others?"

"In the short run, the identity of victim does, indeed, pay off. Sholem Aleichem recognized this in his story "Lucky Me, I Am an Orphan." Anyone who is a victim and nothing but a victim-in the sense of "deserving" compensation and forgiveness for everything-usually milks this position for all it is worth, through the end of the generation that witnessed the tragedy. In the longer run, the perpetuation of the victim identity causes complete severance from reality, utter dependence on the past and the past alone, and distortions of all proportions and emphases to the point of warping the personality."

"A time comes when it is no longer possible to use this victimhood as an excuse for everything. As every educator knows, it creates a great residue of cynicism, if only because of the obvious gap between what children are taught by rote and what they see with their own eyes. If I am a victim--and not just any victim but an eternal victim-then I am excused from many things: from having pride in what I am, for example; from exploring and studying my real identity; from looking in the mirror; from a sober look at my surroundings to see what is in it and what is not; and from any possibility of empathy for another. Semantic clichés, whose truth no one questions, arise and are parroted, such as "the whole world is against us," when in reality we have both enemies and friends, and the majority of nations and people take no interest in us at all. Or "all the Arabs want to throw us into the sea," with no realistic discernment of our actual, diverse relations with each Arab country separately."

"If I am the sole and eternal victim, then I create around and within myself and raise my children to an inability to see anyone who is not me. If I and only I occupy the throne of the victim, then no stranger can occupy it. This blindness reaches proportions that distort reality. I am not talking only about right-wing Jewish settlers, professional blind men who never see the residents of the West Bank...If I am the sole and eternal victim, then of course I refuse to accept any information that is liable to ruin my self-image. My receptors simply do pick it up. I have no need of it; I already have a map, with one marker it only: I am a victim, and everyone is against me. I refuse to hear not only about the Arabs, but also about myself. I break the mirror. At the base of this attitude is a dangerous thing: it is as if all of Zionism, if the fact of our living in Israel, is dependent on our not knowing and not wanting to know. Those who hold this attitude do not see the Israeli who gets up in the morning, goes to work, pays taxes, waters plants, raises his children, and does reserve army duty. Rather, they see the eternal victim, alone in the world, who sits upright on his throne with his eyes closed, smothering all other peoples (especially Arabs), and is always, always right, right with the blind, cold righteousness of the victim above whose head flutters the banner, "Vengeance is mine!" How many of us, today, see ourselves in this picture?"

"If we insist on absolute justice, the reckoning of lives will never end. All we can talk about is beneficial justice, beneficial for both sides-that is, a territorial compromise and the continuation of the conflict at the negotiating table."

"If my only identity is that of the victim, the world's deterministic and doomed victim, I may (or so it seems) commit any atrocity, including exiling Arabs from their homes (excuse me, dear hawks, "relocating" them) and taking possession of their land, because I am the victim and they are not; because this is the only way I define myself and my identity-forever. But if I also define myself as the son, or daughter, of a people with a splendid four-thousand-year history of responsibility, of conscience, of repairing and improving, of appealing for social order and justice, of a legal system nearly unparalleled in the world, and of the protection of these traditions; if I have indeed learned and internalized all these, so that they define my identity; then even if often in history I have been the victim of others, I will never oppress those weaker than myself and never abuse my power to exile them (excuse me, dear hawks, "bus them out"). I will not have to define my uniqueness in terms of the past alone."

"Day by day, hour by hour we create Hebrew, Israeli culture, and we take it for granted-not because we wonder whether or not it is "justified," but because this is our existential circumstance. Every day children are born here whose right it is to live, and in peace. Is not all this reality?"

"There is nothing to do but to fix and fix and repair and repair all the time, every day, all our lives."

"Where, then, in the final analysis, does our identity and our uniqueness lie? Certainly not in our being victims; there have been and are victims, including whole peoples who were wiped out without a trace and not compassionately. We have existed as a people for a very long time, and during this time we have indeed amassed a difficult and tortuous history, and very often we were victims. But our uniqueness lies not in what others do to us, but in ourselves alone, in our selfhood, our character, and our culture. It lies in our reality, which is, perhaps, different from that of others. How is it different? In our "who," in our "how." Not what was done to us, but who we are. The uniqueness of a Jew is not in his being a victim. It is in his being a Jew, a proud son of a people at least four thousand years old, who built a humane present and ask for an attainable future. Not a future of messianic proportions, but one of human dimensions."

"Under no circumstances are we to forget our tragedies. But whoever bases our identity on them and them alone, distorts the greatness of this people and keeps from its sons not only pride, but sanity itself."

"The history of the Israeli-Palestinian conflict is the history of two societies in extreme distress: anyone who speaks only of the anguish of the Israelis is not telling the whole truth, nor is anyone who speaks only of the misery of the Palestinians."

"Perhaps our region could have freed itself from this prevailing mode of thinking; perhaps not. One cannot play the game in retrospect. Neither can one talk about statistics and numbers without addressing the entirety of human misery, or, by extrapolation, without asking the medics."

"Once a large, difficult, bloody conflict with many losses has begun, it is not the guiding policy of politicians that determines what happens in the field, but rather the ordeal, the sense of distress, the feelings of weakness at each and every spot. In a war, it is not papers that do the fighting, but people-people who are scared, stunned, sometimes hungry and sometimes desperate for vengeance; people who often make bad mistakes."

"More than anything, we must understand that this was not a battle of strength against strength, but of weakness against weakness; throughout the whole Arab-Israeli conflict, each side has felt itself to be far weaker than its opponent, and acted accordingly. We must understand that there was no "Jewish justice," as Golda Meir said in one of her less sterling moments, nor was there "Arab justice," a claim that also has proponents; rather, there were two deep traumas, on which a completely new life, a different world, new hope must be built."

"The question remains: aside from a great writer, or a writer-historian of Barbara Tuchman's stature, who can draw an accurate picture of the situation and not enrage those who were there? Who can highlight the distress of both sides, without betraying either one?"

"The best encounter is not between Jews and Jews, or between Arabs and Arabs. The best encounter-and such things have happened-is between Jews and Arabs who know one another personally, intimately, and who can tell each other honestly what their anxieties and fear were, what they and their families felt when things happened as they did. The shock of such encounters is great. People learn things they did not know or had repressed, or that their leaders or teachers did not tell them because they did not dare break the silence-not necessarily because they had evil intentions. A different truth is revealed, and not through documents: documents do not talk; a person talks, a family talks. Then something happens: people who have recognized each others' anguish are people who are capable of making peace. People who know the anguish of one side remain stuck in the past, which becomes less and less relevant as the years pass."

"Statistics are often the last refuge of the antihumanist."

"These two societies do not need any more probing of their pasts; they do not need to be shown what "really" happened, nor do they need a painstaking examination of protocols and documents. They need only one thing: healing. Anyone who does not bring them succor, or balm, who does not help them bind their wounds and find common ground, would do best to keep his silence."

"Charisma is catastrophic. It is a relationship-a sick one, and to a great extent symbiotic-between a man who is very, very much in need of applause and constant reinforcement, and a public that seeks a hero to whom it may attribute all sorts of mythological virtues. Once it has found such a hero, this public disclaims all responsibility, as long as the leader endlessly excites and entertains it. A charismatic leader forges an unholy alliance with his public; he becomes a kind of national drug pusher, a provider of constant thrills in return for the vocal adoration he craves. He cannot manage without his public, and his public cannot manage without him: there is a kind of unchecked, mutual, constant high. A leader of this type does not have a normal public; he has groupies. It is difficult to understand what this kind of relationship has to do with leadership, since a leader's role is to define real problems and solve them. Throughout history charismatic types have led people to disaster. Once they have vanished-and they vanish in the blink of an eye-a mere decade or fifteen years later, no one can understand wherein lay their power. In retrospect they usually look ridiculous, their speech and movements laughable, like those of bad actors. There is nothing less comprehensible than the frenzied excitation of yesterday."

"The greatest leaders the world has known were never charismatic or dependent on their public's falling in love with them."

"The first things that get lost in charismatic leadership are facts."

"The fall of the leader is a terrible disappointment, because a charismatic leader's public is always consumed with longing for purity, faith, soul, absolute justice, the whole truth-and it thinks its leader is delivering or has promised to deliver all these things. Charisma is at base a promise never fulfilled."

"An extreme always appears more pure than a compromise."

"Wherever a great promise is not and cannot be fulfilled, the resultant empty space is filled in by fantasy. Such is the case with leaders and followers, with parents and children, and between spouses; who knows better than psychologists or writers how difficult it is, then, to confront that fantasy with reality."

"Let us recall the precise role myth plays in society: it inhibits change. Perhaps that is its raison d'être."

"In charismatic relationships there is no responsibility, only guilt; in more developed relationships, responsibility is present. With charisma there is no "other"; everyone is part of one familial porridge, a publis pabulum. Anyone outside of it is an enemy."

"I have always felt that if the feminist movement had done its job well, it would not have tried to force women into large, hierarchical frameworks that do not suit them; rather, it would have done its utmost to change society from a largely vertical construct, with authority descending from the top down, as it is today, to a horizontal construct, with autonomous networks and cooperating groups."

"The charismatic leader says, "I know what is best for the people" (or "we know what is best for the people") and reaps applause. The authoritative teacher says, "There is a book; in it is written what is best for the people; you will follow me and go by that book, even against your will, so that things will be best for the people." The role model says, "Do as I do, because I have the knowledge and personal experience to know what is best for the people." But the facilitator says, "I have come to the conclusion that this is what is best for the people; let's sit down and discuss it, and I will try to convince you." Since this leader says "come let's sit down" and not "run after me," he has no chance of garnering rhythmic applause in the town square. It is difficult to ask people to sit down and think a minute. It is thought to be practically unleaderly. As if a leader, like a gym instructor, must always make people run...The facilitator demands that we be independent, think autonomously, be critical, have an open mind. In other words, he demands that we be not subjects in a more or less enlightened regime, but citizens; this is sometimes a painful process, because knowing the difference between good and evil also means expulsion from the Eden of childhood. But if we do not leave this Garden of Eden, we will never be able to mend or change anything about our reality"

"We are living in an age of peacemaking. Not peace through love. Peace through accord."

"If we leave aside Israeli self-pity and examine the facts, we'll see that it is Israel, not its neighbors, that, to date, has broken all of the made through various intermediaries since the Yom Kippur War in 1973; that it is the Arab states, not Israel, who greatly need guarantees that Israel will keep its agreements. Not out of love or hate, but for reasons of “stateness”; to abide by matters that have been agreed upon."

"That is precisely what agreements are for: so that hatred won't become war."

"It seems that the right to hate-so well understood in these parts-is a right not granted the Arabs. We may hate them. In parliamentary elections we may grant legitimacy to individuals and movements that talk of deporting the Arabs, if not worse; but they may not hate us. Even if their houses and property are laid bare to any who would break down their doors. Even if any sadist and sicko can kick their shackled sons."

"The so-called Arab-Israeli conflict-that is, the problem of the territories and their population-is one of the last remaining conflicts, and one of the most superfluous. It can be resolved. Not by love: by accord."

"Anyone who wants to maintain the current situation, the so-called status quo, lays the groundwork for the next war. In fact, the term "status quo" is only part of the phrase "status quo ante bellum": the situation as it was before the war. There are no static situations in the world, least of all in the roiling Middle East. Anyone who thinks it is possible to arrive at peace through continued force-without accords, without rules, avoiding the determination of new and secure borders-misleads people. Anyone who thinks the policy of "nary an inch" will bring about an accord is a deceiver. No one will come to talk to him seriously."

"Cultural change that enables people to think in terms of cooperation, rather than enmity and strife, is the conceptual change from the language and state of mind of a closed agrarian society, the forerunner of the nation-state, to that of an open technological one."

"In an era when patriarchal, hierarchical, patronizing attitudes have lost their importance, when we do not accept the patronage of one culture over another, when women are no longer treated as inferior beings, and when children have their legal rights, management and cooperation are prevailing over war. The horizontal society of equals rather than one of perpendicular hierarchical groups, a society that creates worldwide networks, is the society of peace. Minorities struggling for recognition have taught us that assertiveness is good, while aggression is dangerous; that empowerment is good, while the abuse of power can be catastrophic; that discrimination is not to be tolerated. We now describe situations rather than groups at fault. All these constitute a modern dictionary of terms unknown to our grandparents."

"With the waning of the patriarchal society, we have also freed ourselves from the tyranny of the past and do not feel obliged to prefer that tense over our present, here and now. In Hebrew, writing in the present tense was considered bad form only half a century ago; now it is prevalent, almost as a kind of protest language. But other languages have undergone the same process: the present, previously used mostly in slang and street parlance, is now completely legitimate in literature, and not by accident. We are important; the here and now is important; we need no more obey blindly the supremacy of the past."

"Today, we can discern from the vocabulary the underlying ideology of a text or a speech. No self-respecting liberal would freely use the terms "enemy," or "annihilate," or "avenge," which no fundamentalist can do without."

"After Auschwitz, absolute justice has no meaning; the Nuremberg trials did not bring a single murdered child back to life. We do not expect absolute justice today, perhaps not an absolute anything. The preferred term now is "beneficial justice," one that would do most reasonable good to all parties concerned. Conflict management has taught us that presenting each other with lists of grievances will not bring about any justice at all, and that it is the feasible, rather than the absolute, to which we should aspire. The astute listener will of course understand that the moment we use terms like "cooperation" and "conflict management" we have given up the old or neo-Marxist vocabulary of power struggle as the sole human motivation. Thus do linguistic changes, new semantic habits, usher in a different era."

"Francis Fukuyama wrote about the end of history-and he may have had in mind the end of historical narrative consisting of war and conquest, victors and victims, the kind of history that has been dictated by the patriarchal hierarchical society and that seldom took into account ordinary life, creation, culture at all levels, literature, ideas, everything that happened between wars. But the end of history means the beginning of ecology, both in the broad sense and in the primary sense of the word, which comes from the Greek oikos, meaning "home." In the present era we concentrate on the home and its environment, in networks and partnerships and cooperation, for the benefit of all. The moment people realize that war is not only cruelty, brutality, and the complete failure of human common sense, but also the most antiecological act possible, we are on the way to the most beneficial and the sanest possible peace. Our semantics already enable us to take this road. Politics would be well advised to follow."

"We would lie numb, waiting for the night's Operation Cauldron to end, the leaden silence to return, the hollow grief."

"Two acquaintances meeting in the street would warm one another's hands with a shy smile."

"you could always tell a man's calling by his dress."

"I held on to the parapet and breathed hard. A fierce desire had come and gone and left me reeling."

"Perhaps he did not know about that land at all, though it was so near, right beyond the wall, only a password between the twilight and it. Most people do not know."

"A profound weariness was reflected in his eyes, a sorrow intermittently replenished; he was like a boxer's old punching bag, still suffering blow after blow, still returning to the hand that struck it."

"They were born without, and I was quibbling over a housecoat."

"The smell of monstrous pity remained in the empty room."

"Past Latrun, between the low hills and the mountains,Ada, without warning, finds herself driving into fear. (first line)"

"Together with her, we feel how stuffy the car is, how the world is boxing her in."

"Ido's mother is the only person with whom Ada can really laugh out loud, the way you can laugh with someone who has known you since childhood."

"Midway in life, as at its outset, you do not trust your body not to fail or disappoint you."

"She feels sad that the light has gone; she thinks of darkness as one of those bad times that only being old enough can get you through, with a measure of resignation."

"Ido chatters gaily as a sparrow."

"Shmaryahu's blue eyes seem frozen to him, focused on some other world."

"Reality seems to have broken up into little particles that she can't fit together again."

"From now on there will always be a great self-consciousness between us, as between people who have gone too far."

"the two of them, really, what an idea."

"My feeling is that at our present stage of Judaism, knowledge and creation within the culture have come to replace ceremony, just as ceremony and prayer, in their time, came to replace the sacrifices."

"Hebrew, you know, is truly untranslatable."

"I write about Israeli experience, and that experience, being so intense and concentrated, is probably a good background for distilling human experience anywhere."

"Israeli society has always been very practical, very goal-oriented. A certain kind of egotism, self-centeredness goes with this a lack of empathy. The first of the new settlers who came here came voluntarily, like yourself. People tend to forget the difference between this and the postwar, more practical aliya. In order to start again in this land, the idealists wanted to forget, to obliterate their past. But when you amputate your past, you pay a price. Part of that is the failure of empathy. When the massive Eastern aliya occurred in the early 1950s, I was among the few who realized what was happening. I was then serving in the army with special responsibility for a number of transitory immigrant camps. These forced immigrants from Arab countries wanted to stick to their former customs at a time when Israel was committed to our version of the melting-pot theory, which was prevalent as well in the 1950s in America and recognized only by very few as the failure that it was."

"Jerusalem-which sometimes feels like the frontline of an ongoing war"

"There has been an intensification of tunnel vision, of efforts by fundamentalists to impose rigid constraints on us all, mostly the status quo has been maintained. Nevertheless, the pressure to conform to religious norms is simply unbearable and has led increasingly to acts of violence, the result of which is to divide us each against the other."

"(HC: How do you account for this burgeoning of religious fanaticism among us Jews?) SH: Funny you should ask. I addressed myself to this dilemma in an article in a recent issue of The Jerusalem Quarterly. In brief, there are four interrelated ways in which our whole culture has gone off the rails before our very eyes: (one) in the subordination of the rule of law to the way of faith; (two) in the misguided perception of our times as "The End of Days," thereby validating excess as acceptable Jewish behavior; (three) in conferring excessive authority on rabbinic figures; and (four) in the abolition of a sense of sin-which is contrary to the spirit of the Bible. I consider all of these to be deviations from Judaism."

"Do you know, in the month before the Jewish Terror Groups were arrested and indicted, I printed an article, "Messiah or Knesset [Parliament]," that predicted the existence of such organizations? Shulamit Aloni read it aloud at the Knesset. "If a writer could predict this," she asked, "why couldn't the authorities?" Anyway, such is the present dilemma in this country-Messiah or Knesset? The Knesset does not-cannot-prevent the coming of the Messiah, if and when this were to come to pass, but the messianic principle now rampant in some Israeli circles absolutely negates the Knesset: that is to say, the law, democracy, and ultimately our statehood. In this I consider myself a follower of the Sages who have taught that even the divine voice does not take precedence over the ruling of a duly-appointed high court. The supremacy of the law is surely one of the greatest tenets of Judaism."

"We cannot live for long with the present state of schizophrenia: with democracy on one side of the Green Line and military law on the other; with citizens' rights on one side and no citizens or rights on the other; with one law on one side, a different law on the other. The effect is a breakdown of norms leading inevitably to brutalization. Young people will sooner or later show the effects of this."

"The radical, right-wing parties-Tehiya and Kahane-America's "gift" to us."

"I much prefer this cold peace to a hot war. But let me tell you about the atmosphere in Egypt in May '82. That was a real honeymoon. Everything was open, even euphoric. We had already given back Sinai, and every Egyptian in the street would stop to tell us that Israel was an honorable nation, one that kept its word. Practically all of our friends were making definite plans to visit Israel for congresses, lectures, or simply for private purposes. There was a joint exhibition of women painters-Egyptian and Israeli-at the biggest hotel in Cairo. Once they knew we were Israelis, waiters and shopkeepers refused to accept our tips. "You are family now," they would say. And you know the level of poverty in Egypt where a teacher earns $40 a month. In May of '82, Egypt was a ball! (HC: And then?) SH: And then Israel invaded Lebanon, and everything, everyone stopped-horrified."

"We must never make the mistake of confusing a criminal act with a national policy."

"(HC: What is your feeling about the current role of women in Israeli society?) SH: For myself, I have always done just what I wanted. I do have a sense that in Israel this is really less of a problem than in the United States. After all, in periods of emergency our women have always carried a heavy responsibility and functioned in most capacities in what still is, in some ways, a pioneer country. That makes it very hard to deny us appropriate roles. Moreover, it springs right from the Jewish family tradition of women serving as breadwinners while their husbands study. I know that Israeli society is famous for being rather macho. But my experience is that any woman who has something to say is listened to."

"(HC: I know that in recent weeks you have stayed with friends of yours at the Jhabalia refugee camp in the Gaza Strip, and that you've described what you've witnessed in Yediot Ahronot. I realize the difficulty of summing up your impressions in brief, but would you try?) SH: In a phrase, we have been badly over-reacting. Look, we have been harassing and humiliating the Arabs for twenty years. Sooner or later, this uprising had to come. Anyone who thinks it was P.L.O.-inspired is out of his mind. In fact, the P.L.O. is trying to catch a free ride on what is happening and for the most part is finding itself impotent. Instead of applying the techniques of conflict-resolution to solve the problem, we have tried to bulldoze it out of existence: Violence, however, will achieve nothing because the Palestinians really are not "out to get us," and in any case are unable to do so. They are fighting for their identity. As a girl student in Gaza told me, "Please understand that in order to co-exist with you, first we must exist.""

"You know, I am not a pacifist...I fought in the War of Independence, and I have covered several wars, including Yom Kippur on the Golan Heights, as a correspondent. But both in the Lebanese War and in these past months of overkill in our reaction to the uprising, we seem to have lost our ability to differentiate between the necessary use of force and plain aggression. For everyone's sake, I hope we regain a proper perspective very soon."

"One of the best-known and most highly respected Israeli writers"

"She wrote passionately about her love for Israel while also being a vocal critic of Israeli treatment of Palestinians and serving as a spokesperson for Peace Now...Making her debut with a book of poems, Predatory Jerusalem (Hebrew, 1962), Hareven never tired of exploring new artistic avenues, publishing nineteen Hebrew books in a variety of genres, including suspense fiction (under an androgynous pseudonym) and children’s literature (inspired by her grandchildren). Her exceptional mastery of language and style made her one of Israel’s outstanding essayists, the recipient of the Avrech Best Essayist Prize. Her terse essays and press columns gained momentum in the aftermath of the 1973 war and the 1977 fall of the Labor government..."

"The leading Israeli novelist Shulamit Hareven...was a clarion voice for reconciliation in the Middle East."

"From The Vocabulary Of Peace, Hareven's 1995 volume of poetic, philosophical and biographical essays, comes one typically mordant observation. "On the outer wall of one of the Israeli administration buildings in Gaza, a section painted in white stands out. In gay colours are the words Love, Brotherhood, Peace, Friendship. Beautiful words. There is just one problem: they are written solely in Hebrew.""

"Ultimately, Hareven's greatest impact was on Hebrew itself. A linguistic patriot, she was the first - and for 12 years, the only - woman in the Hebrew Language Academy, where she contested "sexist" neologisms foisted on the 3,000-year-old language."

"Shulamith Hareven is a great writer. She combines historical and emotional depth with a brilliant and haunting style...Shulamith Hareven writes with integrity; her historical and human truthfulness cannot be lost in translation. She makes all our lives richer, traversing all borders."

"The Israeli novelist Shulamith Hareven, born in Europe, has described herself as more Levantine-by disposition and sympathies-than Ashkenazic Israeli: "Authentic Levantism means the third eye and the sixth sense. It is the keen sensitivity to "how," the knowledge that "how" is always more important than "what;" therefore every true artist is a kind of Levantine. It means a perpetual reading between the lines, both in human relations and in political pronouncements—an art no Israeli political leader has yet succeeded in acquiring....Levantism... is the tacit knowledge that different nations live at different ages, and that age is culture, and that some nations are still adolescent, among them, quite often, Israel. And it is the bitter experience that knows that everything-every revolution, every ideology-has its human price, and there is always someone to pay it. It is the discerning eye, the precise diagnosis, that sees the latent narcissist in every ideologue. It is the joke at his expense, and the forgiveness"...Hareven ends her essay, "I am a Levantine because I see war as the total failure of common sense, an execrable last resort. And because I am a Levantine, all fundamentalists on all sides, from Khomeini to Kahane, will always want to destroy me and all Levantines like me, here and in the neighboring countries.""

"After 1948 and with the mass immigration of Jews from neighboring Arab countries, Sephardim quickly became a significant component of Israeli society. But a cultural rift between the Ashkenazim and Sephardim quickly developed, which has persisted to this day. More than a few Sephardic authors in Israel have been published to international acclaim-Sami Michael, A. B. Yehoshua, Shulamit Hareven, and Orly Castel-Bloom spring immediately to mind-and the difficult relations between Sephardim and Ashkenazim in Israel often figures prominently in their work."

"Either born in Palestine or having come with their parents at such an early age that Hebrew became their natural language, writers like S. Yizhar, Benjamin Tammuz, Aharon Megged, Moshe Shamir, Natan Shaham, David Shahar, Hanoch Bartov]] and Shulamith Hareven wrote in the emerging local idiom, of orange groves and olive trees rather than birch woods and evergreens."

"Once again it was quiet, too quiet after what had happened. ("The End")"

"She went back into the room and carefully locked the door to the balcony, as if she could lock out all the evil events of the night. ("The End")"

"She watched him lying there, defenseless as a child and, like a child, unconscious of the evil that had been unleashed. ("The End")"

"The death of Tsaritsa would have remained one of a million anonymous deaths were it not for the fact that it happened on a beautiful, mild day. (I've only imagined that the day was mild; much of what I'm going to say-but only the details, not the event itself-is the product of my imagination.) It happened in the very early evening, when the trees cast long shadows and the air was saturated with a light blue haze that was growing deeper and darker by the minute, although it was still long before nightfall. Tsaritsa's death happened at just the hour best suited for strolling, the hour that lures people onto the streets after a hard day's work. (first lines of "The Death of Tsaritsa")"

"Julia emerged from her reverie and repeated: "By then it was too late." She asked whether I remembered Emanuel, who had escaped from Lodz and wound up staying in the ghetto. Because when she said "it was too late," she was thinking of him. Then she said one more sentence (which she didn't finish) about sudden love in the dying ghetto, powerful and tender, torn from life, the love that Eugenia...I didn't ask any more questions. ("Eugenia")"

"Sabina was tall and thin, with a startled expression, as if she knew in advance that the world and its inhabitants had nothing good in store for her. (first lines of "Sabina Under the Sacks")"

"She went for so long without talking that silence became a habit."

"Finally she says, "What I remember best is the silence. But you can't talk about silence. Silence is the opposite of talk," she explains."

"She says, "Other people suffered so much.... But no one beat or tortured me.... I never saw a German.... But still it's as if they killed me. Because I'm not the same person. My name, my date of birth-they're not mine. The doctor said it's shock. I don't know what happened before then, or what I was like. So it's as if I didn't exist.""

"Tiny drops of moisture bead up on her forehead. She wipes them off with the back of her hand and with this gesture seems to wipe away the thoughts that torment her, because once again she smiles and says, "Did you ever see someone who was killed in the war but who is still alive?""

"Because many places that year had posted signs that said NO DOGS OR JEWS ALLOWED, the only amusements left were strolls along the river that flowed through the clean, Germanized town."

"September came, and with it the war; the radio spoke a strange new language of exhortations and abbreviations."

"June turned into July; the linden trees perfumed the air; the frogs croaked in the river; the dogs bayed at the moon; the nights were bright and sleepless. The white posters demanded tribute. The Jews gathered gold and silver, coffee and tea, and money, money. The Landrat insisted on silver tableware and valuable china. From nearby towns came news of gold and silver, of coffee and tea and money, money. Gold and silver, coffee and tea, were supposed to buy peace and quiet in the town, peace that was not peace, quiet that was not quiet. "People are naive," Szymon shouted, "whoever believes them is naive. This is only the prelude," he shouted, "only the beginning." He did not say what it was the beginning of. He didn't have to."

"Standing by the window, she thought: If only a star would fall. She was superstitious; in those days everyone was superstitious, each in a secret, private way. She had a great many personal superstitions, but shooting stars weren't among them--to wish on a shooting star would have seemed too romantic, too impossible. Nevertheless, that evening she thought: If only a star would fall—even though it was already late autumn, and everybody knows that stars fall only in summer. Still, she kept her eyes stubbornly fixed on the heavens and suddenly saw a flash of light on the horizon: some careless person had turned on a lamp without first covering the window. This flash in the darkness was not the star she was waiting for, but it could have been, and she took it as a good omen. (first lines)"

"None of us had actually been thinking about a journey at the moment when it really began; and yet that moment was accompanied by the hollow rumbling of wheels and the whistle of a locomotive piercing the silence of the night. (p5)"

"Sometimes even I would return from work, open the door, and feel as if I were seeing a stage on which the last act of a play was about to begin at any moment. (p18)"

"I heard the gentle click of Aunt Julia's knitting needles. No one knew what she was knitting, but we all knew why. (p18)"

"The car was silent. But just as we reached the door, came the first whispers: "Jews. They caught some Jews." (p29)"

"It's hard to reconstruct those days, to push through the nebulous expanses of memory. The fog thickens and thins, the picture blurs and clears. All the bits and pieces must be assembled into one continuous whole, and the task is difficult, and, above all, painful. (p33)"

"It suddenly seemed to me that the further away we got from Poland, the more complicated everything became-nothing was getting easier. We were dragging along all the obstacles we had overcome, and they were spawning new ones, and no sooner did we overcome these than they gave birth to even more. I looked at the young, pink-faced woman, and I could hear her musical, childlike laughter, and her voice, saying, "The important thing is to find a boyfriend." Would she give us away? (p66)"

"How can I explain what happened in the weeks that followed? At the time, we blamed it on the stupidity of the girls who were involved. Possibly they didn't realize that they were passing sentence on us-sealing our doom. Their behavior on the final day would seem to suggest as much. Possibly they weren't evil. But a blind hatred was deeply rooted in all of them, and neither words nor kindness could penetrate that dark jungle of primitive instinct. (p84-5)"

"the seemingly quiet days were in fact full of anxiety and insecurity. We were walking on shaky ground, mined with guesses and speculations. We dissected every fragment of every sentence, every look, every smile; we studied them, as if under a magnifying glass-and we waited. In those early days we felt a growing sense of siege. We wondered: What next? (p87)"

"After he left, no one laughed out loud anymore. Quiet snickering, muffled by blankets, rippled through the room. And those laughing whispers frightened us more than the hysterical screams. (p93)"

"The only things we didn't discuss were the things that mattered most. Those we circled around, avoided, pushed away. (p135)"

"That was the Sunday when, as Anna and I parted at the train station, Walenty said the words I never forgot: "Why is she hugging and kissing you as if you two were never going to see each other again?" (p166)"

"For the first time, I decided to break our most sacred rules, to let someone in on our secret. Perhaps I was too weak to bear one more blow alone. (p173)"

"If the police didn't show up before then. Always that little word: if. (p178)"

"The days were filled with a kind of double waiting: waiting for news of Jadwiga and waiting for the police. I made myself get through the time, as if I were trudging through a snow drift: step by step, hour by hour, not a moment of rest from the hard labor of waiting, except perhaps at night. (p184)"

"I recall one image from those days of difficult waiting: the train in the meadow. It was on a day when a thunderstorm was brewing. Under the black, rain-swollen clouds we were raking hay in the fields. A long, serpentine train slithered through the meadow. Watching it disappear from sight, I felt—very clearly, very palpably--the proximity of danger and the futility of my desperate scrambling, my frantic efforts to break out of this closed circle. It was as if a metal band was suddenly squeezing my ribs. The world went quiet and dark. A thick, heavy silence fell. I dropped my rake on the ground, loosened my blouse. I was gasping for breath. (p185)"

"Ruhe? The city whose name promised serenity greeted us with ominous banners: countless swastikas fluttered above the station square. This treacherous city was celebrating some sinister holiday. We should have left immediately, but we walked defiantly through the square, the black twisted crosses above our heads. (p222)"

"Later she used to say: The place where everything almost ended. She meant the long, gray stone building on the circular plaza planted with trees. But why that place? After all, there were other places equally, if not more deserving of that description. And yet, thirty years later, it was that place she went to see, only that one place. (p226)"

"In the evening, in my spacious attic room, I wrote, "Will I find peace here? Peace. I yearn for peace." Out of habit, I hid the sheet of paper under the mattress, where it stayed, blank, except for that one line of fine handwriting at the top. (p228)"

"Less and less often we used the word "if"; more and more often we simply said "when," and wondered whether we would ever be like we used to be. Our fear of being found out or recognized had not gone away. It had only dug itself in deeper and was taking a little nap. Sometimes this fear would awaken suddenly and mistake a salesman for a secret policeman-like the cattle merchant who spoke to the baker behind closed doors. It would awaken suddenly and then fall back asleep. The more time passed, the deeper it slept. But even toward the end, after the British occupied the Ruhr Valley, when our fear should have disappeared completely-even then remnants of it still remained within us. They lingered in us until the very end, until that day-still far off-when two armored cars from General de Gaulle's army drove through the village, and Gottfried, the local party leader, climbed onto the roof of his house and jammed a flagpole into a crevice between the roof tiles-a flagpole with a white sheet attached. (p231-2)"

"Again we thought, let us survive-but now we were talking about the bombs and the rattling guns. (p237)"

"Our fate suddenly came to a halt and hung there for a moment, suspended over the abyss it had been racing toward, hung there for a few minutes (five? six?) and then, just as suddenly, turned...This was why I had come here, just for that moment at the crossroads, that sudden turn, that circus trick performed by our fate. (p248-9)"

"They were saying that we had eaten up all our fruit while it was still green, and that we were right to do so, because who knows what would happen to us by winter. What they were saying was absolutely true. ("The Garden that Floated Away")"

"Father called us to his office, to the animated Mrs. Kasinska, who, once the price was agreed on, promised to make Kennkarten for us so we could be saved, so we would not be killed. ("The Garden that Floated Away")"

"It was then-the old men of our town were already on their way and were passing their homes and the children and grandchildren hidden behind their windows-it was then that the door of one of those houses opened and we saw a woman running across the marketplace. She was thin, covered with a shawl, carrying her huge pregnant belly in front of her. She ran after those who were walking away, her hand raised in a gesture of farewell, and we heard her voice. She was shouting, "Zei gezint, Tate! Tate, zei gezint!" And then all of us hidden in the darkness began to repeat, "Zeit gezint," bidding farewell with those words to our loved ones who were walking to their deaths. ("*****")"

"The moment when the silhouette of an SS-man appeared in the pointed arch of the pigsty and his hand carelessly brushed the apple tree, dried by the summer heat-that moment gave us a taste of suspension in that limbo between life and death. ("A Dog")"

"It was silent in the forest. There were no birds, but the smell of the trees and flowers was magnificent. We couldn't hear anything. There was nothing to hear. The silence was horrifying because we knew that there was shooting going on and people screaming and crying, that it was a slaughterhouse out there. But here there were bluebells, hazelwood, daisies, and other flowers, very pretty, very colorful. That was what was so horrifying-just as horrifying as waiting for the thundering of the train, as horrifying as wondering whom they had taken. ("Jean-Christophe")"

"The girl who had been crying was now sobbing louder; all of us were aware that every passing minute brought the train's thunder nearer, that any moment now we would hear death riding down the tracks. One girl cried "Mama!" and then other voices cried "Mama!" because there was an echo in the woods. ("Jean-Christophe")"

"And what will you say when they ask you about your parents?" "Mama's at work." "And Papa?" He was silent. "And Papa?" the man screamed in terror. The child turned pale. "And Papa?" the man repeated more calmly. "He's dead," the child answered and threw himself at his father, who was standing right beside him, blinking his eyes in that funny way, but who was already long dead to the people who would really ring the bell. ("The Key Game")"

"...everybody thinks I'm crazy, but I'm not. I know-every crazy person says that, but really, there's nothing wrong with my head. If only God would make me crazy! It's my heart that's sick, not my head, and there's no cure for that. ("Crazy")"

"It was near the end. They had already shot my sons and my husband. I remember that people were saying, 'How can she do it? Why should she save herself? For whom?' But you know, the life force has such strong roots, you can't tear it out. Even after those we love most have died. But you are young, what do you know about that? ("The Other Shore")"

"One pebble had fallen; I awaited the avalanche. ("The Other Shore")"

"There are thoughts that wither under the gaze of others, that are wounded by the breath of others, that the slightest disruption destroys. ("The Other Shore")"

""I always wanted to paint. Always, before the war, that is. But I was thirteen then." ("Splinter")"

"Again she reaches for the photograph, raises it to her nearsighted eyes, looks at it for a long time, and says, "You can still see the traces of footprints." And a moment later, "That's very strange." That's the direction they walked in. From the Judenrat down Miesna Street. She looks at the footprints, the snow, and the stalls once again. "I wonder who photographed it? And when? Probably right afterwards: the footprints are clear here, but when they shot them in the afternoon it was snowing again." The people are gone-their footprints remain. Very strange. "They didn't take them straight to the fields, but first to the Gestapo. No one knows why, apparently those were the orders. They stood in the courtyard until the children were brought." She breaks off: "I prefer not to remember..." But suddenly she changes her mind and asks that what she is going to say be written down and preserved forever, because she wants a trace to remain. "What children? What trace?" A trace of those children. And only she can leave that trace, because she alone survived. So she will tell about the children who were hidden in the attic of the Judenrat, which was strictly forbidden under pain of death, because children no longer had the right to live. There were eight of them, the oldest might have been seven or so, although no one knew for sure, because when they brought them over they didn't look at all like children, only like...ach...The first tears, instantly restrained. They heard the rumbling, a horse cart drove up to the yard, and on it were the children. They were sitting on straw, one beside the other. They looked like little gray mice. The SS-man who brought them jumped down from the cart, and said kindly, "Well, dear children, now each of you go and run to your parents." But none of the children moved. They sat there motionless and looked straight ahead. Then the SS-man took the first child and said, "Show me your mother and father." But the child was silent. So he took the other children one by one and shouted at them to point out their parents, but they were all silent. "So I wanted some trace of them to be left behind." ("Traces")"

"Only the end of the war brought us the truth about his last hours. The peasant who delivered the note did not dare to tell us what he saw, and although other people, too, muttered something about what they had seen, no one dared to believe it, especially since the Germans offered proofs of another truth that each of us grasped at greedily; they measured out doses of it sparingly, with restraint a perfect cover-up. They went to such trouble, created so many phantoms, that only time, time measured not in months and years, opened our eyes and convinced us."

"There was the square, thick with people as on a market day, only different, because a market-day crowd is colorful and loud, with chickens clucking, geese honking, and people talking and bargaining. This crowd was silent. In a way it resembled a rally-but it was different from that, too. I don't know what it was exactly. I only know that we suddenly stopped and my sister began to tremble, and then I caught the trembling"

"This time was measured not in months but in a word-we no longer said "in the beautiful month of May," but "after the first 'action,' or the second, or "right before the third.""

"He had that horrifying clarity of vision that comes just before death."

"He stood between a lawyer's apprentice and a student of architecture and to the question, "Profession?" he replied, "Teacher," although he had been a teacher for only a short time and quite by chance. His neighbor on the right also told the truth, but the architecture student lied, declaring himself a carpenter, and this lie saved his life—or, to be more precise, postponed the sentence of death for two years."

"What our cousin experienced, locked up in that room, will remain forever a mystery."

"Once again, after the second action, a postcard turned up. It was written in pencil and almost indecipherable. After this postcard, we said, "They're done for." But rumors told a different story altogether-of soggy earth in the woods by the village of Lubianki, and of a bloodstained handkerchief that had been found. These rumors came from nowhere; no eyewitnesses stepped forward."

"The execution itself did not take long; more time was spent on the preparatory digging of the grave."

"Each day and night of those weeks could fill a book, if only the pen could take on this burden of despair and helpless loneliness."

"The man made a small chink for himself in the outside wall of the barn; through this chink he could keep an eye on a scrap of the world: the meadow in front of the peasant's fenced-in yard and a strip of road."

"That day he was awakened by the sound of motors. It was gray outside and he couldn't see very much. But he knew it was the sound of trucks driving from T----- to the town. He recognized the big trucks by their heavy rumbling. He dropped onto the floorboards and after a while he could no longer hear the rumbling diesel engines, his heart was beating so loudly. He knew what they signified; he thought about how the last time, when he was still in the town, twenty trucks packed solid had driven out of there. "They're coming back for the rest of the living," he whispered to himself, "for the rest of the living.""

"time brought all of us something quite different than what our childhoods promised."

"Some questions should not even be thought. The facts alone suffice."

"at the time, even eighteen-year-olds were nostalgic for the past."

"She had already begun to resemble her mother, and would surely have relived her mother's life-a fine home in a small town, pretty children, pretty dresses, the annual trip to a health resort-if the sentence of time hadn't made tragic heroes even of those least suited to play the part."

"Ida Fink's work seems to me one of the best answers offered to the question of how the artist can confront the Holocaust. The delicate motions of consciousness are traced, in all their glorious subtlety, while the unspeakable forces of massed brutality come bearing down. Only a writer of the first rank could bring this off, and the world is lucky to have her."

"Her subtle and nuanced writing brings memory and imagination to bear on a traumatic past...In all of Fink’s work, the seemingly insignificant detail opens up a profound look at complexities of experience, memory, and motivation. As Fink excavates what she terms “the ruins of memory,” she brings to the forefront the act of memory itself, and the complicated relationship linking memory, imagination, and language. Fragments of the past that resurface in the present, Fink’s writing offers an unflinching and insightful look at wartime experiences and post-war memories. By turns poignant and tender, grim and sardonic, Fink’s lean and unsentimental prose conveys the profound and lasting effects of the Holocaust."

"Ida Fink's haunting stories-brief and unforgettable-lead us gently into the harrowing ordinariness of wartime Jewish Poland. Through the disturbing, painterly quiet of her art we see them live again, all those doomed, preoccupied, idiosyncratic friends, families, and lovers. Traces confirms it: Ida Fink is the Chekhov of the martyred."

"I can think of no other writer on this subject who has domesticated it in quite the way Ida Fink has, conveying the banality of evil through ordinary details the smell of kasha cooking on a stove, mosquitoes buzzing, sunlight playing on water-and then suddenly, quietly, suffusing that banality with the taste of blood."

"Ida Fink...was a master at infusing moments and gestures with the looming violence and death of the Holocaust...Fink worked on a small canvas but managed within the confines of few words to remind us how quickly life can forever move into the abyss."

"I have one piece of advice for Poles: pursue communists with all available means. If they committed crimes, they should be held accountable. Every person who shed innocent blood in the name of a criminal ideology should be punished. … Whether they represented brown or red ideology is irrelevant. I say this with full responsibility, although – as you can probably guess – I believe the Holocaust was a unique event and cannot be compared to anything else."

"The passage of a ban on Nazism and Communism equates the most genocidal regime in human history with the regime which liberated Auschwitz and helped end the reign of terror of the Third Reich. In the same spirit the decision to honor local Nazi collaborators and grant them special benefits turns Hitler's henchmen into heroes despite their active and zealous participation in the mass murder of innocent Jews. These attempts to rewrite history, which are prevalent throughout post-Communist Eastern Europe, can never erase the crimes committed by Nazi collaborators in these countries, and only proves that they clearly lack the Western values which they claim to have embraced upon their transition to democracy."

"Holodomor is definitely not a genocide. [...] Stalin decided he wanted to eliminate the kulaks – the private farmers – and get them all into collective farms, and totally change the nature of agriculture in Ukraine. [...] Ukrainians were the largest number of victims, but it wasn’t directed against them, it wasn’t a plan to eliminate the Ukrainian people. [...] There were Jews who died from the hunger, as did Belarusians and Russians – Stalin used force to get people into his system, but was not trying to exterminate the Ukrainians. That is absurd. The largest number of victims were Ukrainians, but it was not genocide. One of the biggest problems we are facing now is something called the ‘double genocide theory,’ something prevalent throughout eastern Europe, where governments are trying to say that Communist crimes amounted to genocide. [...] It was not ethnically oriented, it was economically and politically oriented – these were crimes against a particular class of people, like the kulaks – or against political opponents."

"We didn’t say a word to Poroshenko about antisemitism on the day they put a plaque up for [Symon] Petliura."

"There has not been a single conviction in Ukraine against a person who committee antisemitism. This is ridiculous."

"Is it possible that what was lost — or indefinitely suspended — on October 7 was the minuscule chance for real dialogue, for each nation’s true acceptance of the other’s existence? And what do those who brandished the absurd notion of a "binational state" say now? Israel and Palestine, two nations distorted and corrupted by endless war, cannot even be cousins to each other — does anyone still believe they can be conjoined twins? Many warless years will have to pass before acceptance and healing can even be considered. In the meantime, we can only imagine the magnitude of fear and hatred that will now rise to the surface. I hope, I pray, that there will be Palestinians on the West Bank who, despite their hatred of Israel — their occupier — will set themselves apart, whether through action or words, from what their compatriots have done. As an Israeli, I have no right to preach to them or tell them what to do. But as a human being, I have a right — and an obligation — to demand of them humane and moral conduct. Are we capable of shaking off the well-worn formulas and understanding that what has occurred here is too immense and too terrible to be viewed through stale paradigms? Even Israel’s conduct and its crimes in the occupied territories for 56 years cannot justify or soften what has been laid bare: the depth of hatred towards Israel, the painful understanding that we Israelis will always have to live here in heightened alertness and constant preparedness for war."

"Thousands of people, young and old, had been torn from their loved ones during the Nazi occupation and never knew what had become of them -- in the ghettos, the deportations, the death camps, the forests. In Israel, they found one another purely by chance, or through advertisements in the papers or with the aid of the heartrending radio program Who Recognizes, Who Knows? "Aryeh Kantrowitz, now in Kibbutz Hazorea, is looking for his mother Fanya, nee Margolin," the announcements would run. "Bluma Langer, nee Wasserstein, formerly of Kovno, now in the immigrant hostel in Raanana, is looking for her husband, Aharon Langer. Leah Koren of Lublin, now in Israel, is looking for her sister Sheina Friedman, nee Koren." All were recent immigrants on the threshold of a new life."

"Hawaiian Islands, Max 2.4 ... ... May be discoloured reddish or greenish by algal growth. • Foreflippers proportionately very short and broad with small claws; hindflippers long and slim."

"In Israel, the 1980s and early 1990s were marked by a core of c.15 young , among them Y. Baser, A. Ber, A. Ben Dov, E. Dovrat, Y. Golan, O. Horin, R. Mizrachi, E. Shochat and myself. From a European perspective, activity mostly centred on the migration hotspot of in the south, to which thousands of birders flocked each spring. The Eilat International Birdwatching Centre was founded in 1984, but prior to that the above-mentioned observers made casual visits to Eilat, mainly between summer and winter, especially to study and to find s."

"This impressive book is an invaluable, fully illustrated, wildlife guide for tourists and scientists visiting the and . ... ... The individual species accounts are preceded by a general account of groups of related species, such as s, es,etc. Species identification is aided by beautiful colour plates (35 in total) by the wildlife artist Brett Jarrett, as well as accompanying colour photographs of high quality. The whole book is actually packed with excellent colour photographs (almost 600) of birds, s and landscapes. A distribution map is presented for most species."